Job in Judaism

Job in Judaism

Main article: Job in rabbinic literature

Scroll of Book of Job, in Hebrew

A clear majority of Rabbinical Torah scholars saw Job as having in fact existed as a powerful and historically factual figure. Some Rabbinic scholars maintain that Job was in fact one of three advisors that Pharaoh consulted, prior to taking action against the increasingly multiplying "Children of Israel" mentioned in the Book of Exodus during the time of Moses' birth. The episode is mentioned in the Talmud (Tractate Sotah): Balaam gives evil advice urging Pharaoh to kill the Hebrew male new-born babies; Jethro opposes Pharaoh and tells him not to harm the Hebrews at all, and Job keeps silent and does not reveal his mind even though he was personally opposed to Pharaoh's destructive plans. It is for his silence that God subsequently punishes him with his bitter afflictions.^[13] However, the book of Job itself contains no indication of this, and to the prophet Ezekiel, Yahweh refers to Job as a righteous man of the same calibre as Noah and Daniel.^[14]

There is a minority view among Rabbinical scholars, for instance that of Rabbi Simeon ben Laqish, that says Job never existed (Midrash Genesis Rabbah LXVII). In this view, Job was a literary creation by a prophet who used this form of writing to convey a divine message. On the other hand, the Talmud (in Tractate Baba Batra 15a–16b) goes to great lengths trying to ascertain when Job actually lived, citing many opinions and interpretations by the leading sages. Job is further mentioned in the Talmud as follows:^[15]

• Job's resignation to his fate (in Tractate Pesachim 2b).
• When Job was prosperous, anyone who associated with him even to buy from him or sell to him, was blessed (in Tractate Pesachim 112a).
• Job's reward for being generous (in Tractate Megillah 28a).
• King David, Job and Ezekiel described the Torah's length without putting a number to it (in Tractate Eruvin 21a